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Gender
Published in Wendy A. Rogers, Jackie Leach Scully, Stacy M. Carter, Vikki A. Entwistle, Catherine Mills, The Routledge Handbook of Feminist Bioethics, 2022
Tereza Hendl, Tamara Kayali Browne
One of the necessary steps involves an epistemic decolonization. Whose scholarship and voices does feminist bioethics platform and engage with in discussions on gender and gender oppression? Whose theory and knowledge is “erased”? Who has agency and self-determination in these discussions? Who has the power to establish what gender equity looks like and how democratic such debates are? Indigenous scholars have argued that decolonization ought to involve an ongoing intellectual modality grounded in a genuine interest in others, which allows engagement with local knowledge without endangering or exploiting these ways of knowing and Indigenous resources more generally (Smith 1999; Tlostanova 2010; Arvin, Tuck and Morrill 2013). Feminist bioethics thus has a lot to learn from non-Western and decolonial scholarship about the non-oppressive epistemology and ethics of knowledge production that ought to shape its debates on gender (Smith 1999; Shih 2002; Blagojević 2009; Tlostanova 2010; Tuck and Yang 2012; Khader 2019).
Introduction
Published in Nigel Crisp, Turning the World Upside Down Again, 2022
I critique western scientific medicine in this book and suggest ways in which it needs to adapt, learning from elsewhere, so as to become more effective in the future. For me, one of the most telling points in the various decolonisation movements is that global health as taught and researched in some western universities very largely ignores local knowledge and other knowledge systems by taking western scientific medicine and traditions of public health as its sole starting point. Biology is biology, science is science; but the way it is applied is very culturally and contextually dependent.
Mapping Healthy Ageing Start-ups
Published in Goh Cheng Soon, Gerard Bodeker, Kishan Kariippanon, Healthy Ageing in Asia, 2022
In this earliest phase of knowledge translation for prevention and wellness, a link to research on the context of the intervention is pertinent. The researcher or practitioner studies carefully the traditional and cultural, understanding systematic challenges or even entrenched practices that need decolonization. All the actors are identified, including the non-human actors. Non-human actors such as mobile phones, the Internet, wearables and other Bluetooth-friendly devices such as a glucometer or digital sphygmomanometer (for measuring blood pressure) have their capability for influence, or convenience, but more importantly of acceptance to both the culture and practice of the host context.
Substance use and treatment among indigenous peoples in Canada: a conversation with Timothy Dueck, MSW, PhD(c), RSW
Published in Journal of Social Work Practice in the Addictions, 2023
Dueck:The disproportionate numbers of Indigenous peoples affected by substance use is absolutely woven into the narrative of colonization. I think that’s one of the challenges that we have as we talk about decolonizing addiction services or indigenizing programming. I often see mainstream services wrestle with this and many want to move forward with it, but I’m always curious as to the definition of these verbs. I don’t think it is up to the service systems to come up with those definitions, or if they do, certainly not solely without the collaboration of the Indigenous peoples that the systems are hoping to serve.Opportunity is not often given for the voice of Indigenous peoples in the process to say, ‘This is what decolonization looks like, what indigenization could look like if you want to make these services more responsive to the specific cultural, spiritual, and healthcare needs of our people.’ If you want to lower the threshold of access, let’s include those who experience barriers to services. That happens too rarely, or can seem tokenistic.
Chapter 12: An introductory guide to tuberculosis care to improve cultural competence for health care workers and public health professionals serving Indigenous Peoples of Canada
Published in Canadian Journal of Respiratory, Critical Care, and Sleep Medicine, 2022
Jonathan L. Dunn, Marlene Larocque, Deborah Van Dyk, Eduardo Vides, Faiz Ahmad Khan, Tom Wong, Richard Long, Gonzalo G. Alvarez
Engaging patients, their families and their communities in TB care is critical for health workers delivering such care among Indigenous populations. Central to this approach is to promote decolonization by seeing individuals in Indigenous communities as rights holders with human rights rather than passive recipients of government-driven healthcare.30 The World Health Organization (WHO) has developed a charter for TB care that outlines the rights and responsibilities of people affected by TB.86 The charter outlines, in a concise one-page document, ways that patients, communities, health care providers and governments can work as partners in a positive and open relationship to improve TB care. It outlines roles and responsibilities of all partners, allowing for more accountability for all involved in TB care. Partnership between patients, their families and communities, health workers and governments lie at the heart of eliminating TB in Canada.
Cultural Safety: teachers’ engagement with an Indigenous pedagogical method in undergraduate nursing education
Published in Contemporary Nurse, 2022
Early notions of trans-cultural nursing, seeking to offer equitable care to people of diverse cultural backgrounds, have evolved with the development of ideas of cultural awareness, sensitivity and safety (Taylor & Guerin, 2019). Evolving understandings of cultural safety principles provide a broad spectrum of possibilities from the interpersonal notion of cultural sensitivity required for self-reflection, to the consideration of broader social and political elements such as power and decolonisation related to history (Nguyen, 2008). According to Taylor and Guerin (2019), the limitations of implementing cultural safety into the broader nursing sphere, including curriculum and workplace, is the move beyond the individual towards organisational and structural contexts. This study, with its primary focus on the interpersonal aspects of cultural safety, offers clear benefits to nursing education and potentially organisational and structural aspects of implementing cultural safety. Cultural safety is mandated as a code of conduct for nurses and midwives (NMBA, 2018). Capacity building of nurse academics contributes to meeting the standards of cultural and respectful practice. There is evidence that this teaching pedagogy affords a method towards further exploration of moving towards cultural safety in the classroom fostered through self-reflection on practice, engagement, respect and listening. This is significant in the context of cultural safety education using a teaching model informed by an Indigenous pedagogy as one way to reduce disparities in Indigenous health status (Nguyen, 2008).